Verse 1
अथातो रहस्योपनिषदं व्याख्यास्यामः॥
athāto rahasyopaniṣadaṃ vyākhyāsyāmaḥ॥
Now, therefore, we shall expound the secret Upaniṣad.
Verse 2
देवर्षयो ब्रह्माणं संपूज्य प्रणिपत्य पप्रच्छुर्भगवन्नस्माकं रहस्योपनिषदं ब्रूहीति॥
devarṣayo brahmāṇaṃ saṃpūjya praṇipatya papracchurbhagavannasmākaṃ rahasyopaniṣadaṃ brūhīti॥
The divine sages, having worshipped and bowed down to Brahma, asked, "O Lord, please expound to us the secret Upanishad."
Verse 3
सोऽब्रवीत् पुरा व्यासो महातेजाः सर्ववेदः तपोनिधिः। प्रणिपत्य शिवं साम्वं कृताञ्जलिरुवाच ह॥
so'bravīt purā vyāso mahātejāḥ sarvavedaḥ taponidhiḥ। praṇipatya śivaṃ sāmvaṃ kṛtāñjaliruvāca ha॥
He (the narrator) said: Formerly, Vyasa, who was greatly glorious, knowing all the Vedas, and a treasure of austerity, having bowed down to Shiva along with Ambā (Pārvatī), spoke with folded hands.
Verse 4
श्रीवेदव्यास उवाच- देवदेव महाप्राज्ञ पाशच्छेददृढव्रत । शुकस्य मम पुत्रस्य वेदसंस्कारकर्मणि ॥
śrīvedavyāsa uvāca- devadeva mahāprājña pāśacchedadṛḍhavrata । śukasya mama putrasya vedasaṃskārakarmaṇi ॥
Śrī Vedavyāsa said: O God of gods, O most wise one, whose firm vow is to cut the bonds (of worldly existence)! For the Vedic sacred rite of my son, Śuka...
Verse 5
ब्रह्मोपदेशकालोऽयमिदानीं समुपस्थितः। ब्रह्मोपदेशः कर्त्तव्यो भवताद्य जगद्गुरो।।
brahmopadeśakālo'yamidānīṃ samupasthitaḥ। brahmopadeśaḥ karttavyo bhavatādya jagadguro।।
This is now the time for instruction on Brahman; it has arrived. Therefore, O Jagadguru (teacher of the world), the instruction on Brahman must be imparted by you today.
Verse 6
मयोपदिष्टे कैवल्ये साक्षाद्ब्रह्मणि शाश्वते। विहाय पुत्रो निर्वेदात्प्रकाशं यास्यति स्वयम्॥
mayopadiṣṭe kaivalye sākṣādbrahmaṇi śāśvate। vihāya putro nirvedātprakāśaṃ yāsyati svayam॥
In the absolute liberation (Kaivalya), which is the eternal Brahman directly taught by me, the son, from dispassion (with worldly life), will himself attain illumination.
Verse 7
श्री वेदव्यास उवाच - यथा तथा वा भवतु ह्युपनायनकर्मणि। उपदिष्टे मम सुते ब्रह्मणि त्वत्प्रसादतः॥
śrī vedavyāsa uvāca - yathā tathā vā bhavatu hyupanāyanakarmaṇi। upadiṣṭe mama sute brahmaṇi tvatprasādataḥ॥
Śrī Vedavyāsa said: "However it may be, by your grace, Brahman has been taught to my son during the Upanayana ceremony."
Verse 8
सर्वज्ञो भवतु क्षिप्रं मम पुत्रो महेश्वर। तव प्रसादसंपन्नो लभेन्मुक्तिं चतुर्विधाम्॥
sarvajño bhavatu kṣipraṃ mama putro maheśvara। tava prasādasaṃpanno labhenmuktiṃ caturvidhām॥
O Maheśvara, may my son quickly become omniscient. Endowed with your grace, may he obtain the four kinds of liberation.
Verse 9
तच्छ्रुत्वा व्यासवचनं सर्वदेवर्षिसंसदि। उपदेष्टुं स्थितः शम्भुः साम्बो दिव्यासने मुदा॥
tacchrutvā vyāsavacanaṃ sarvadevarṣisaṃsadi। upadeṣṭuṃ sthitaḥ śambhuḥ sāmbo divyāsane mudā॥
Having heard that speech of Vyasa in the assembly of all divine sages, Shiva, accompanied by Ambā, sat on a divine seat with joy, ready to impart instruction.
Verse 10
कृतकृत्यः शुकस्तत्र समागत्य सुभक्तिमान्। तस्मात् स प्रणवं लब्ध्वा पुनरित्यब्रवीच्छिवम्॥
kṛtakṛtyaḥ śukastatra samāgatya subhaktimān। tasmāt sa praṇavaṃ labdhvā punarityabravīcchivam॥
Having accomplished his task and being full of devotion, Śuka, upon arriving there, obtained the Praṇava (Om) from him, and then again spoke thus to Śiva.
Verse 11
श्रीशुक उवाच- देवादिदेव सर्वज्ञ सच्चिदानन्दलक्षण। उमारमण भूतेश प्रसीद करुणानिधे॥
śrīśuka uvāca- devādideva sarvajña saccidānandalakṣaṇa। umāramaṇa bhūteśa prasīda karuṇānidhe॥
Shri Shuka said: O God of gods, O Omniscient one, O You whose characteristic is Existence-Consciousness-Bliss, O Lover of Uma, O Lord of beings, be pleased, O Ocean of compassion.
Verse 12
उपदिष्टं परंब्रह्म प्रणवान्तर्गतं परम्। तत्त्वमस्यादिवाक्यानां प्रज्ञादीनां विशेषतः॥ श्रोतुमिच्छामि तत्त्वेन षडङ्गानि यथाक्रमम्। वक्तव्यानि रहस्यानि कृपयाद्य सदाशिव।
upadiṣṭaṃ paraṃbrahma praṇavāntargataṃ param। tattvamasyādivākyānāṃ prajñādīnāṃ viśeṣataḥ॥ śrotumicchāmi tattvena ṣaḍaṅgāni yathākramam। vaktavyāni rahasyāni kṛpayādya sadāśiva।
I wish to hear, truly and in proper order, the six limbs (components) of the supreme Brahman—the supreme Reality inherent in Om (Praṇava)—especially as revealed through great statements like 'Tat tvam asi' and those beginning with 'Prajñā'. O Sadashiva, by your grace, please reveal these secrets today.
Verse 13
श्रीसदाशिव उवाच- साधु साधु महाप्राज्ञ शुक ज्ञाननिधे मुने। प्रष्टव्यं तु त्वया पृष्टं रहस्यं वेदगर्भितम्॥
śrīsadāśiva uvāca- sādhu sādhu mahāprājña śuka jñānanidhe mune। praṣṭavyaṃ tu tvayā pṛṣṭaṃ rahasyaṃ vedagarbhitam॥
Śrī Sadaśiva said: "Excellent, excellent, O greatly wise Śuka, O sage, O treasure of knowledge! You have indeed asked that which ought to be asked, a secret hidden within the Vedas."
Verse 14
रहस्योपनिषन्नाम्ना सषडङ्गमिहोच्यते। यस्य विज्ञानमात्रेण मोक्षः साक्षान्न संशयः॥
rahasyopaniṣannāmnā saṣaḍaṅgamihocyate। yasya vijñānamātreṇa mokṣaḥ sākṣānna saṃśayaḥ॥
Here is declared this Rahasyopanishad, by its very name, along with its six ancillaries. By the mere knowledge of this, liberation is attained directly; there is no doubt.
Verse 15
अङ्गहीनानि वाक्यानि गुरुर्नोपदिशेत्पुनः। सषडङ्गान्युपदिशेन्महावाक्यानि कृत्स्नशः॥
aṅgahīnāni vākyāni gururnopadiśetpunaḥ। saṣaḍaṅgānyupadiśenmahāvākyāni kṛtsnaśaḥ॥
The guru should not teach statements that are deficient in the Vedangas (limbs of the Veda) again. Rather, he should teach the Mahavakyas (great sayings) completely, along with the six Vedangas.
Verse 16
चतुर्णामपि वेदानां यथोपनिषदः शिरः। इयं रहस्योपनिषत्तथोपनिषदां शिरः॥
caturṇāmapi vedānāṃ yathopaniṣadaḥ śiraḥ। iyaṃ rahasyopaniṣattathopaniṣadāṃ śiraḥ॥
Just as the Upaniṣads are the crown of all four Vedas, so also this Rahasyopaniṣad is the crown among the Upaniṣads.
Verse 17
रहस्योपनिषद्ब्रह्म ध्यातं येन विपश्चिता। तीर्थैर्मन्त्रैः श्रुतैर्जप्यैस्तस्य किं पुण्यहेतुभिः॥
rahasyopaniṣadbrahma dhyātaṃ yena vipaścitā। tīrthairmantraiḥ śrutairjapyaistasya kiṃ puṇyahetubhiḥ॥
For the wise person by whom the Brahman of the secret Upaniṣad has been meditated upon, what is the need for pilgrimages, mantras, scriptures, recitations, or any other causes of merit?
Verse 18
वाक्यार्थस्य विचारेण यदाप्नोति शरच्छतम्। एकवारजपेनैव ऋष्यादिध्यानतश्च यत्॥
vākyārthasya vicāreṇa yadāpnoti śaracchatam। ekavārajapenaiva ṛṣyādidhyānataśca yat॥
That which one obtains by a hundred years of reflection upon the meaning of the statement, and that which (is obtained) merely by chanting once, along with meditation on the Rishi and so forth.
Verse 19
ॐ अस्य श्रीमहावाक्यमहामन्त्रस्य हंस ऋषिः। अव्यक्तगायत्री छन्दः। परमहंसो देवता। हं बीजम्। सः शक्तिः। सोऽहं कीलकम्। मम परमहंसप्रीत्यर्थे महावाक्यजपे विनियोगः। सत्यं ज्ञानमनन्तं ब्रह्म अङ्गुष्ठाभ्यां नमः। नित्यानन्दो ब्रह्म तर्जनीभ्यां स्वाहा। नित्यानन्दमयं ब्रह्म मध्यमाभ्यां वषट्। यो वै भूमा अनामिकाभ्यां हुम्। यो वै भूमाधिपतिः कनिष्ठिकाभ्यां वौषट्। एकमेवाद्वितीयं ब्रह्म करतलकरपृष्ठाभ्यां फट्। सत्यं ज्ञानमनन्तं ब्रह्म हृदयाय नमः। नित्यानन्दो ब्रह्म शिरसे स्वाहा। नित्यानन्दमयं ब्रह्म शिखायै वषट्। यो वै भूमा कवचाय हुम्। यो वै भूमाधिपतिः नेत्रत्रयाय वौषट्। एकमेवाद्वितीयं ब्रह्म अस्राय फट्। भूर्भुवःसुवरोमिति दिग्बन्धः॥
oṃ asya śrīmahāvākyamahāmantrasya haṃsa ṛṣiḥ। avyaktagāyatrī chandaḥ। paramahaṃso devatā। haṃ bījam। saḥ śaktiḥ। so'haṃ kīlakam। mama paramahaṃsaprītyarthe mahāvākyajape viniyogaḥ। satyaṃ jñānamanantaṃ brahma aṅguṣṭhābhyāṃ namaḥ। nityānando brahma tarjanībhyāṃ svāhā। nityānandamayaṃ brahma madhyamābhyāṃ vaṣaṭ। yo vai bhūmā anāmikābhyāṃ hum। yo vai bhūmādhipatiḥ kaniṣṭhikābhyāṃ vauṣaṭ। ekamevādvitīyaṃ brahma karatalakarapṛṣṭhābhyāṃ phaṭ। satyaṃ jñānamanantaṃ brahma hṛdayāya namaḥ। nityānando brahma śirase svāhā। nityānandamayaṃ brahma śikhāyai vaṣaṭ। yo vai bhūmā kavacāya hum। yo vai bhūmādhipatiḥ netratrayāya vauṣaṭ। ekamevādvitīyaṃ brahma asrāya phaṭ। bhūrbhuvaḥsuvaromiti digbandhaḥ॥
Om. For this great sacred sentence, this great mantra, Hamsa is the seer; Avyakta Gayatri is the meter; Paramahamsa is the deity. 'Haṃ' is the seed-syllable; 'Saḥ' is the power; 'So'ham' is the pivot. Its application (viniyoga) in the recitation of the Mahavakyas is for my pleasure of Paramahamsa. To Brahman, which is Truth, Knowledge, Infinity – salutations with the thumbs. To Brahman, which is eternal bliss – oblations with the index fingers. To Brahman, which is full of eternal bliss – offering with the middle fingers. To that which is indeed the Greatness (Bhūmā) – with the ring fingers, 'hum'. To that which is indeed the Lord of Greatness – with the little fingers, 'vauṣaṭ'. To Brahman, which is one without a second – with the palms and backs of the hands, 'phaṭ'. To Brahman, which is Truth, Knowledge, Infinity – to the heart, salutations. To Brahman, which is eternal bliss – to the head, oblations. To Brahman, which is full of eternal bliss – to the tuft, offering. To that which is indeed the Greatness – to the armor, 'hum'. To that which is indeed the Lord of Greatness – to the three eyes, 'vauṣaṭ'. To Brahman, which is one without a second – to the weapon, 'phaṭ'. 'Om Bhūḥ Bhuvaḥ Suvaḥ' – thus, binding the directions.
Verse 20
ध्यानम् नित्यानन्दं परमसुखदं केवलं ज्ञानमूर्तिं द्वन्द्वातीतं गगनसदृशं तत्त्वमस्यादिलक्ष्यम्। एकं नित्यं विमलमचलं सर्वधीसाक्षिभूतं भावातीतं त्रिगुणरहितं सद्गुरुं तं नमामि।।
dhyānam nityānandaṃ paramasukhadaṃ kevalaṃ jñānamūrtiṃ dvandvātītaṃ gaganasadṛśaṃ tattvamasyādilakṣyam। ekaṃ nityaṃ vimalamacalaṃ sarvadhīsākṣibhūtaṃ bhāvātītaṃ triguṇarahitaṃ sadguruṃ taṃ namāmi।।
I bow down to that True Guru, who is eternal bliss, the bestower of supreme happiness, solely the embodiment of knowledge, beyond dualities, sky-like (all-pervading and unblemished), the ultimate goal indicated by 'Tat Tvam Asi' and other great sayings; who is one, eternal, pure, unmoving, the witness of all intellects, transcending all states of being, and free from the three Gunas.
Verse 21
अथ महावाक्यानि चत्वारि। यथा ॐप्रज्ञानं ब्रह्म॥ १॥ ॐ अहं ब्रह्मास्मि॥ २॥ ॐ तत्त्वमसि॥ ३॥ ॐ अयमात्मा ब्रह्म॥४॥ तत्त्वमसीत्यभेदवाचकमिदं ये जपन्ति ते शिवसायुज्यमुक्तिभाजो भवन्ति॥
atha mahāvākyāni catvāri। yathā oṃprajñānaṃ brahma॥ 1॥ oṃ ahaṃ brahmāsmi॥ 2॥ oṃ tattvamasi॥ 3॥ oṃ ayamātmā brahma॥4॥ tattvamasītyabhedavācakamidaṃ ye japanti te śivasāyujyamuktibhājo bhavanti॥
Now there are four Mahāvākyas (Great Sayings). For instance: Oṃ, Consciousness is Brahman (1); Oṃ, I am Brahman (2); Oṃ, That thou art (3); Oṃ, This Self is Brahman (4). Those who chant this (saying) "Tattvamasi", which denotes non-difference, become recipients of liberation through union with Shiva.
Verse 22
तत्पदमहामन्त्रस्य। हंस ऋषिः। अव्यक्तगायत्री छन्द। परमहंसो देवता। हं बीजम् । सः शक्तिः। सोऽहं कीलकम्। मम सायुज्यमुक्त्यर्थे जपे विनियोगः । तत्पुरु-षाय अङ्गुष्ठाभ्यां नमः। ईशानाय तर्जनीभ्यां स्वाहा। अघोराय मध्यमाभ्यां वषट्। सद्योजाताय अनामिकाभ्यां हुम्। वामदेवाय कनिष्ठिकाभ्यां वौषट्। तत्पुरुषेशानघोर-सद्योजातवामदेवेभ्यो नमः करतलकरपृष्ठाभ्यां फट्। एवं हृदयादिन्यासः। भूर्भुवः सुवरोमिति दिग्बन्धः॥
tatpadamahāmantrasya। haṃsa ṛṣiḥ। avyaktagāyatrī chanda। paramahaṃso devatā। haṃ bījam । saḥ śaktiḥ। so'haṃ kīlakam। mama sāyujyamuktyarthe jape viniyogaḥ । tatpuru-ṣāya aṅguṣṭhābhyāṃ namaḥ। īśānāya tarjanībhyāṃ svāhā। aghorāya madhyamābhyāṃ vaṣaṭ। sadyojātāya anāmikābhyāṃ hum। vāmadevāya kaniṣṭhikābhyāṃ vauṣaṭ। tatpuruṣeśānaghora-sadyojātavāmadevebhyo namaḥ karatalakarapṛṣṭhābhyāṃ phaṭ। evaṃ hṛdayādinyāsaḥ। bhūrbhuvaḥ suvaromiti digbandhaḥ॥
For the great mantra "Tat" (That/Brahman), Haṃsa is the sage, Avyaktagāyatrī is the meter, and Paramahaṃsa is the deity. Haṃ is the seed, Saḥ is the power, and So'haṃ is the peg. Its application in japa (chanting) is for my liberation into union (with the Divine). Salutations to Tatpuruṣa with the thumbs; oblation to Īśāna with the index fingers; Vaṣaṭ to Aghora with the middle fingers; Huṃ to Sadyojāta with the ring fingers; Vauṣaṭ to Vāmadeva with the little fingers. Salutations to Tatpuruṣa, Īśāna, Aghora, Sadyojāta, and Vāmadeva, Phaṭ, with the palms and backs of the hands. In this manner, the heart-etc. nyāsa (placing of mantra parts on the body) is performed. With "bhūrbhuvaḥ suvarom" the quarters are bound.
Verse 23
ज्ञानं ज्ञेयं ज्ञानगम्यादतीतं शुद्धं बुद्धं मुक्तमप्यव्ययं च। सत्यं ज्ञानं सच्चिदानन्दस्त्यं ध्यायेदेवं तन्महो भ्राजमानम्॥
jñānaṃ jñeyaṃ jñānagamyādatītaṃ śuddhaṃ buddhaṃ muktamapyavyayaṃ ca। satyaṃ jñānaṃ saccidānandastyaṃ dhyāyedevaṃ tanmaho bhrājamānam॥
It is knowledge, the knowable, beyond the grasp of knowledge; it is pure, awakened, liberated, and also imperishable. One should thus meditate upon that resplendent glory, which is truth, knowledge, and Existence-Consciousness-Bliss (Saccidānanda).
Verse 24
त्वंपदमहामन्त्रस्य विष्णुर्ऋषिः। गायत्रीछन्दः। परमात्मा देवता। ऐं बीजम् । क्लीं शक्तिः । सौः कीलकम् । मम मुक्त्यर्थे जपे विनियोगः। वासुदेवाय अङ्गुष्ठाभ्यां नमः। संकर्षणाय तर्जनीभ्यां स्वाहा। प्रद्युम्नाय मध्यमाभ्यां वषट्। अनिरुद्धाय अनामिकाभ्यां हुम्। वासुदेवाय कनिष्ठिकाभ्यां वौषट्। वासुदेवसंकर्षणप्रद्युम्नानिरुद्धेभ्यः करतलकर-पृष्ठाभ्यां फट्। एवं हृदयादिन्यासः। भूर्भुवः सुवरोमिति दिग्बन्धः॥
tvaṃpadamahāmantrasya viṣṇurṛṣiḥ। gāyatrīchandaḥ। paramātmā devatā। aiṃ bījam । klīṃ śaktiḥ । sauḥ kīlakam । mama muktyarthe jape viniyogaḥ। vāsudevāya aṅguṣṭhābhyāṃ namaḥ। saṃkarṣaṇāya tarjanībhyāṃ svāhā। pradyumnāya madhyamābhyāṃ vaṣaṭ। aniruddhāya anāmikābhyāṃ hum। vāsudevāya kaniṣṭhikābhyāṃ vauṣaṭ। vāsudevasaṃkarṣaṇapradyumnāniruddhebhyaḥ karatalakara-pṛṣṭhābhyāṃ phaṭ। evaṃ hṛdayādinyāsaḥ। bhūrbhuvaḥ suvaromiti digbandhaḥ॥
For the great mantra "Tvaṁpada" (the word 'Thou'), Viṣṇu is the seer (ṛṣi). Gāyatrī is the meter (chandaḥ). The Supreme Self (Paramātmā) is the deity (devatā). 'Aiṁ' is the seed (bījam), 'Klīṁ' is the power (śaktiḥ), and 'Sauḥ' is the pivot (kīlakam). Its application (viniyogaḥ) in recitation is for my liberation. To Vāsudeva, obeisance with the thumbs (namaḥ). To Saṅkarṣaṇa, oblation with the index fingers (svāhā). To Pradyumna, offering with the middle fingers (vaṣaṭ). To Aniruddha, invocation with the ring fingers (hum). To Vāsudeva, offering with the little fingers (vauṣaṭ). To Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha, with the palms and backs of the hands, 'Phaṭ'. This is the Nyāsa (ritualistic placement) on the heart and other parts. "Bhūrbhuvaḥ Suvarom" is the binding of the directions.
Verse 25
जीवत्वं सर्वभूतानां सर्वत्राखण्डविग्रहम्। चित्ताहंकारयन्तारं जीवाख्यं त्वं पदं भजे॥
jīvatvaṃ sarvabhūtānāṃ sarvatrākhaṇḍavigraham। cittāhaṃkārayantāraṃ jīvākhyaṃ tvaṃ padaṃ bhaje॥
I worship the 'Thou' (tvam) reality, known as Jiva, which is the very essence of life (jīvatva) for all beings, whose form is undivided and omnipresent, and which controls the mind and ego.
Verse 26
असिपदमहामन्त्रस्य मन ऋषिः। गायत्री छन्दः। अर्धनारीश्वरो देवता। अव्यक्ता-दिर्बीजम्। नृसिंहः शक्तिः। परमात्मा कीलकम्। जीवब्रह्मैक्यार्थे जपे विनियोगः। पृथ्वीट्वय-णुकाय अङ्गुष्ठाभ्यां नमः। अब्ट्वयणुकाय तर्जनीभ्यां स्वाहा। तेजोट्वयणुकाय मध्यमाभ्यां वषट्। वायुद्वयणुकाय अनामिकाभ्यां हुम्। आकाशद्वयणुकाय कनिष्ठिकाभ्यां वौषट्। पृथिव्यप्तेजोवाय्वाकाशद्वयणुकेभ्यः करतलकरपृष्ठाभ्यां फट्। एवं हृदयादि न्यासः। भूर्भुवः सुवरोमिति दिग्बन्धः॥
asipadamahāmantrasya mana ṛṣiḥ। gāyatrī chandaḥ। ardhanārīśvaro devatā। avyaktā-dirbījam। nṛsiṃhaḥ śaktiḥ। paramātmā kīlakam। jīvabrahmaikyārthe jape viniyogaḥ। pṛthvīṭvaya-ṇukāya aṅguṣṭhābhyāṃ namaḥ। abṭvayaṇukāya tarjanībhyāṃ svāhā। tejoṭvayaṇukāya madhyamābhyāṃ vaṣaṭ। vāyudvayaṇukāya anāmikābhyāṃ hum। ākāśadvayaṇukāya kaniṣṭhikābhyāṃ vauṣaṭ। pṛthivyaptejovāyvākāśadvayaṇukebhyaḥ karatalakarapṛṣṭhābhyāṃ phaṭ। evaṃ hṛdayādi nyāsaḥ। bhūrbhuvaḥ suvaromiti digbandhaḥ॥
For the great mantra "asipada", Mana is the Rishi. Gayatri is the meter. Ardhanarishvara is the deity. The unmanifest principle is the Bīja. Narasimha is the Shakti. Paramatma is the Kīlaka. Its application in chanting is for the purpose of the oneness of the individual soul and Brahman. Salutations to the two atoms of earth with the thumbs. Offering to the two atoms of water with the index fingers. Oblation to the two atoms of fire with the middle fingers. Hum to the two atoms of air with the ring fingers. Vauṣaṭ to the two atoms of ether with the little fingers. Phaṭ to the two atoms of earth, water, fire, air, and ether with the palms and backs of the hands. Thus is the Nyasa starting with the heart. The binding of directions is performed with "Bhūrbhuvaḥ Suvarom".
Verse 27
जीवो ब्रह्मेति वाक्यार्थं यावदस्ति मनःस्थितिः। ऐक्यं तत्त्वं लये कुर्वन्ध्यायेदसिपदं सदा॥
jīvo brahmeti vākyārthaṃ yāvadasti manaḥsthitiḥ। aikyaṃ tattvaṃ laye kurvandhyāyedasipadaṃ sadā॥
As long as there is a mental state [where one comprehends] the meaning of the statement 'The individual soul is Brahman', one should always meditate on the word 'asi' (art), realizing the truth of oneness through absorption.
Verse 28
एवं महावाक्यषडङ्गान्युक्तानि॥
evaṃ mahāvākyaṣaḍaṅgānyuktāni॥
Thus, the six ancillary parts of the Mahāvākya have been described.
Verse 29
अथ रहस्योपनिषद्विभागशो वाक्यार्थश्लोकाः प्रोच्यन्ते॥
atha rahasyopaniṣadvibhāgaśo vākyārthaślokāḥ procyante॥
Now, the verses explaining the meaning of the statements of the Secret Upanishad, section by section, are being expounded.
Verse 30
येनेक्षते शृणोतीदं जिघ्रति व्याकरोति च। स्वाद्वस्वादु विजानाति तत्प्रज्ञानमुदीरितम्॥
yenekṣate śṛṇotīdaṃ jighrati vyākaroti ca। svādvasvādu vijānāti tatprajñānamudīritam॥
By which one sees, hears this, smells, speaks, and discerns the pleasant and the unpleasant, that is declared as Prajñāna (Supreme Consciousness).
Verse 31
चतुर्मुखेन्द्रदेवेषु मनुष्याश्वगवादिषु। चैतन्यमेकं ब्रह्मातः प्रज्ञानं ब्रह्म मय्यपि॥
caturmukhendradeveṣu manuṣyāśvagavādiṣu। caitanyamekaṃ brahmātaḥ prajñānaṃ brahma mayyapi॥
Among Chaturmukha (Brahma), Indra, and the gods, and among humans, horses, cows, and others, the consciousness is one Brahman. Therefore, Prajñānam (Consciousness) is Brahman, and it is also in me.
Verse 32
परिपूर्णः परात्मास्मिन्देहे विद्याधिकारिणि। बुद्धेः साक्षितया स्थित्वा स्फुरन्नहमितीर्यते॥
paripūrṇaḥ parātmāsmindehe vidyādhikāriṇi। buddheḥ sākṣitayā sthitvā sphurannahamitīryate॥
The all-perfect Supreme Self, abiding in this body that is qualified for spiritual knowledge, is declared to manifest as 'I' by remaining as the witness of the intellect.
Verse 33
स्वतः पूर्णः परात्मात्र ब्रह्मशब्देन वर्णितः। अस्मीत्यैक्यपरामर्शस्तेन ब्रह्म भवाम्यहम्॥
svataḥ pūrṇaḥ parātmātra brahmaśabdena varṇitaḥ। asmītyaikyaparāmarśastena brahma bhavāmyaham॥
The Supreme Self, inherently complete, is described here by the word 'Brahman'. The reflection 'I am (That)' is the contemplation of oneness; through that, I become Brahman.
Verse 34
एकमेवाद्वितीयं सन्नामरूपविवर्जितम्। सृष्टेः पुराधुनाप्यस्य तादृक्त्वं तदितीर्यते ॥
ekamevādvitīyaṃ sannāmarūpavivarjitam। sṛṣṭeḥ purādhunāpyasya tādṛktvaṃ taditīryate ॥
Its nature, which is one, without a second, truly existent, and devoid of name and form, is declared to be the same both before creation and even now.
Verse 35
श्रोतुर्देहेन्द्रियातीतं वस्त्वत्र त्वंपदेरितम्। एकता ग्राह्यतेऽसीति तदैक्यमनुभूयताम्॥
śroturdehendriyātītaṃ vastvatra tvaṃpaderitam। ekatā grāhyate'sīti tadaikyamanubhūyatām॥
The reality of the listener, which transcends the body and senses, is here designated by the word 'tvam' (thou). Oneness is apprehended through [the word] 'asi' (art); therefore, let that oneness be experienced.
Verse 36
स्वप्रकाशापरोक्षत्वमयमित्युक्तितो मतम्। अहंकारादिदेहान्तं प्रत्यगात्मेति गीयत॥
svaprakāśāparokṣatvamayamityuktito matam। ahaṃkārādidehāntaṃ pratyagātmeti gīyata॥
This (Self) is understood, by scriptural statement, to be self-luminous and directly experienced. That which extends from the ego down to the body is declared to be the inner Self (Pratyagātman).
Verse 37
दृश्यमानस्य सर्वस्य जगतस्तत्त्वमीर्यते । ब्रह्मशब्देन तद्ब्रह्म स्वप्रकाशात्मरूपकम्॥
dṛśyamānasya sarvasya jagatastattvamīryate । brahmaśabdena tadbrahma svaprakāśātmarūpakam॥
The essence of the entire visible world is declared by the word 'Brahman'. That Brahman is of the nature of the self-luminous Self.
Verse 38
अनात्मदृष्टेरविवेकनिद्रामहं मम स्वप्नगतिं गतोऽहम्। स्वरूपसूर्येऽभ्युदिते स्फुटोक्तेर्गुरोर्महावाक्यपदैः प्रबुद्धः॥
anātmadṛṣṭeravivekanidrāmahaṃ mama svapnagatiṃ gato'ham। svarūpasūrye'bhyudite sphuṭoktergurormahāvākyapadaiḥ prabuddhaḥ॥
I had entered the sleep of non-discrimination and the dream-state of 'I' and 'mine' due to my perception of the non-self. But, when the sun of my true nature dawned, I was awakened by the explicit words of the Guru, through the phrases of the great sayings (Mahavakyas).
Verse 39
वाच्यं लक्ष्यमिति द्विधार्थसरणीवाच्यस्य हि त्वंपदे वाच्यं भौतिकमिन्द्रियादिरपि यल्लक्ष्यं त्वमर्थश्च सः। वाच्यं तत्पदमीशताकृतमतिर्लक्ष्यं तु सच्चित्सुखानन्दब्रह्म तदर्थ एष च तयोरैक्यं त्वसीदं पदम्॥
vācyaṃ lakṣyamiti dvidhārthasaraṇīvācyasya hi tvaṃpade vācyaṃ bhautikamindriyādirapi yallakṣyaṃ tvamarthaśca saḥ। vācyaṃ tatpadamīśatākṛtamatirlakṣyaṃ tu saccitsukhānandabrahma tadartha eṣa ca tayoraikyaṃ tvasīdaṃ padam॥
The path of meaning is twofold: 'expressed' (vācya) and 'indicated' (lakṣya). Indeed, in the word 'tvam' (thou), the 'expressed' meaning is the physical body, senses, and so on; while the 'indicated' meaning is the real 'thou' (the inner Self). In the word 'tat' (that), the 'expressed' meaning is the intellect endowed with lordliness (God); but the 'indicated' meaning is Sachchidānanda-Brahman (Existence-Consciousness-Bliss-Brahman), and that is its true import. The unity of these two (indicated meanings) – you are this state (of oneness).
Verse 40
त्वमिति तदिति कार्ये कारणे सत्युपाधौ द्वितयमितरथैकं सच्चिदानन्दरूपम्। उभयवचनहेतू देशकालौ च हित्वा जगति भवति सोऽयं देवदत्तो यथैकः॥
tvamiti taditi kārye kāraṇe satyupādhau dvitayamitarathaikaṃ saccidānandarūpam। ubhayavacanahetū deśakālau ca hitvā jagati bhavati so'yaṃ devadatto yathaikaḥ॥
When limiting adjuncts are present, there is a duality, such as 'you' and 'that', 'effect' and 'cause'; otherwise, it is one, of the nature of Existence-Consciousness-Bliss. Just as this Devadatta remains one in the world, having transcended space and time, which are the causes for such twofold expressions.
Verse 41
कार्योपाधिरयं जीवः कारणोपाधिरीश्वरः। कार्यकारणतां हित्वा पूर्णबोधोऽवशिष्यते॥
kāryopādhirayaṃ jīvaḥ kāraṇopādhirīśvaraḥ। kāryakāraṇatāṃ hitvā pūrṇabodho'vaśiṣyate॥
This individual soul (jīva) is conditioned by effect; the Lord (īśvara) is conditioned by cause. Having abandoned the state of being cause and effect, complete consciousness remains.
Verse 42
श्रवणं तु गुरोः पूर्वं मननं तदनन्तरम्। निदिध्यासनमित्येतत् पूर्णबोधस्य कारणम्॥
śravaṇaṃ tu guroḥ pūrvaṃ mananaṃ tadanantaram। nididhyāsanamityetat pūrṇabodhasya kāraṇam॥
First comes listening to the guru, then reflection, and thereafter deep contemplation; this indeed is the cause of perfect knowledge.
Verse 43
अन्यविद्यापरिज्ञानमवश्यं नश्वरं भवेत्। ब्रह्मविद्यापरिज्ञानं ब्रह्मप्राप्तिकरं स्थितम्॥
anyavidyāparijñānamavaśyaṃ naśvaraṃ bhavet। brahmavidyāparijñānaṃ brahmaprāptikaraṃ sthitam॥
Knowledge of other disciplines is certainly perishable. The knowledge of Brahman-vidyā (the science of the Absolute) is established as leading to the attainment of Brahman.
Verse 44
महावाक्यान्युपदिशेत्सषडङ्गानि देशिकः। केवलं नहि वाक्यानि ब्रह्मणो वचनं यथा॥
mahāvākyānyupadiśetsaṣaḍaṅgāni deśikaḥ। kevalaṃ nahi vākyāni brahmaṇo vacanaṃ yathā॥
The teacher should instruct on the great sayings (Mahavakyas) along with their six ancillaries. He should not instruct merely on the sayings, just as the utterance of Brahman (is not to be taught in isolation).
Verse 45
ईश्वर उवाच- एवमुक्त्वा मुनिश्रेष्ठ रहस्योपनिषच्छुक।मया पित्रानुनीतेन व्यासेन ब्रह्मवादिना॥
īśvara uvāca- evamuktvā muniśreṣṭha rahasyopaniṣacchuka।mayā pitrānunītena vyāsena brahmavādinā॥
Īśvara said: 'O best of sages, this secret Upanishad concerning Śuka has thus been revealed by me, and by Vyāsa, the speaker of Brahman, who was urged by his father.'
Verse 46
ततो ब्रह्मोपदिष्टं वै सच्चिदानन्दलक्षणम्। जीवन्मुक्तः सदा ध्यायन्नित्यस्त्वं विहरिष्यसि॥
tato brahmopadiṣṭaṃ vai saccidānandalakṣaṇam। jīvanmuktaḥ sadā dhyāyannityastvaṃ vihariṣyasi॥
Thence, you will, as one liberated while living (jīvanmukta), always meditating on that which is taught by Brahman and is verily characterized by Existence-Consciousness-Bliss, eternally abide (or revel).
Verse 47
यो वेदादौ स्वरः प्रोक्तो वेदान्ते च प्रतिष्ठितः। तस्य प्रकृतिलीनस्य यः परः स महेश्वरः॥
yo vedādau svaraḥ prokto vedānte ca pratiṣṭhitaḥ। tasya prakṛtilīnasya yaḥ paraḥ sa maheśvaraḥ॥
He who is supreme, beyond that sound (Om) which is declared at the beginning of the Vedas and established in the Vedanta, and which (sound) is absorbed in Prakriti—He is Maheśvara (the Great Lord).
Verse 48
उपदिष्टः शिवेनेति जगत्तन्मयतां गतः। उत्थाय प्रणिपत्येशं त्यक्ताशेषपरिग्रहः॥
upadiṣṭaḥ śiveneti jagattanmayatāṃ gataḥ। utthāya praṇipatyeśaṃ tyaktāśeṣaparigrahaḥ॥
Thus instructed by Shiva, he attained identification with the universe. Having risen and bowed down to the Lord, he abandoned all possessions/attachments.
Verse 49
परब्रह्मपयोराशौ प्लवन्निव ययौ तदा। प्रव्रजन्तं तमालोक्य कृष्णद्वैपायनो मुनिः॥
parabrahmapayorāśau plavanniva yayau tadā। pravrajantaṃ tamālokya kṛṣṇadvaipāyano muniḥ॥
Then, when the sage Krishna Dvaipayana saw him departing, he (Shuka) went as if floating in the ocean of the Supreme Brahman.
Verse 50
अनुव्रजन्नाजुहाव पुत्रविश्लेषकातरः । प्रतिनेदुस्तदा सर्वे जगत्स्थावरजङ्गमाः॥
anuvrajannājuhāva putraviśleṣakātaraḥ । pratinedustadā sarve jagatsthāvarajaṅgamāḥ॥
Distressed by the separation from his son, he called out as he followed him. Then, all things in the world, both movable and immovable, resounded [in response].
Verse 51
तच्छ्रुत्वा सकलाकारं व्यासः सत्यवतीसुतः। पुत्रेण सहितः प्रीत्या परानन्दमुपेयिवान्॥
tacchrutvā sakalākāraṃ vyāsaḥ satyavatīsutaḥ। putreṇa sahitaḥ prītyā parānandamupeyivān॥
Having heard that completely (or in all its aspects), Vyasa, the son of Satyavati, along with his son, attained supreme bliss with joy.
Verse 52
यो रहस्योपनिषदमधीते गुर्वनुग्रहात्। सर्वपापविनिर्मुक्तः साक्षात्कैवल्यमभुते साक्षात्कैवल्यमश्नुत इत्युपनिषत्॥
yo rahasyopaniṣadamadhīte gurvanugrahāt। sarvapāpavinirmuktaḥ sākṣātkaivalyamabhute sākṣātkaivalyamaśnuta ityupaniṣat॥
He who studies this secret Upaniṣad by the grace of the Guru becomes freed from all sins, directly attains Kaivalya; he directly attains Kaivalya. Thus says the Upaniṣad.
Key Takeaways & AI Summary
This chapter explores the profound teachings of Shuka Rahasya Upanishad. It includes 52 verses detailing core themes like "athāto rahasyopaniṣadaṃ vyākhyāsyāmaḥ॥", "devarṣayo brahmāṇaṃ saṃpūjya praṇipatya papracchurbhagavannasmākaṃ rahasyopaniṣadaṃ brūhīti॥", "so'bravīt purā vyāso mahātejāḥ sarvavedaḥ taponidhiḥ। praṇipatya śivaṃ sāmvaṃ kṛtāñjaliruvāca ha॥".The crown jewels of Vedic philosophy — a collection of 108+ texts exploring the nature of Brahman, Atman, and ultimate reality.